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New Explorations in the Lost World of Genesis: Advances in the Origins Debate
Updating and expanding upon his previous work on origins, this riveting volume from John H. Walton marks the eighth entry in his bestselling Lost World Series, which has sold more than 125,000 copies.
For over a decade, John Walton's books The Lost World of Genesis One and The Lost World of Adam and Eve have shaped readers' understanding of the ancient Near Eastern world and its implications for modern scientific origins debates. But more than simply engaging the creation/evolution debate, these works explored questions related to interpretation of Genesis through ancient eyes, the theological purpose of a seven-day creation account, the historicity of Adam and Eve, and the history of interpretation of the creative narratives.
In New Explorations in the Lost World of Genesis, Walton provides comprehensive and timely updates on the latest developments and research,
a summary of positions addressed in his previous books on originsnew insights, clarifications, and illustrations based on current scholarshipanswers to frequently asked questionsEngaging the latest scholarship as well as questions that his proponents and critics alike have raised, New Explorations in the Lost World of Genesis provides a relevant update that will benefit students, professors, and pastors as they continue to explore questions of origins and their implications for the Christian life.
For over a decade, John Walton's books The Lost World of Genesis One and The Lost World of Adam and Eve have shaped readers' understanding of the ancient Near Eastern world and its implications for modern scientific origins debates. But more than simply engaging the creation/evolution debate, these works explored questions related to interpretation of Genesis through ancient eyes, the theological purpose of a seven-day creation account, the historicity of Adam and Eve, and the history of interpretation of the creative narratives.
In New Explorations in the Lost World of Genesis, Walton provides comprehensive and timely updates on the latest developments and research,
a summary of positions addressed in his previous books on originsnew insights, clarifications, and illustrations based on current scholarshipanswers to frequently asked questionsEngaging the latest scholarship as well as questions that his proponents and critics alike have raised, New Explorations in the Lost World of Genesis provides a relevant update that will benefit students, professors, and pastors as they continue to explore questions of origins and their implications for the Christian life.
264 pages, Paperback
Published April 15, 2025
40 people are currently reading
119 people want to read
About the author
John H. Walton
117 books327 followersJohn H. Walton (PhD, Hebrew Union College) is professor of Old Testament at Wheaton College Graduate School. He is the author or coauthor of several books, including Chronological and Background Charts of the Old Testament; Ancient Israelite Literature in Its Cultural Context; Covenant: God’s Purpose, God’s Plan; The IVP Bible Background Commentary: Old Testament; and A Survey of the Old Testament.
Librarian Note: There is more than one author in the Goodreads database with this name. See:
John H. Walton, Agriculture
John H. Walton, ceramics.
Librarian Note: There is more than one author in the Goodreads database with this name. See:
John H. Walton, Agriculture
John H. Walton, ceramics.
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Displaying 1 - 20 of 20 reviews
May 25, 2025
This book offers an approach to the book of Genesis that was new to me. It is well written and researched and I’m not really sure how to think about it. The author offers many different conclusions about human origins from what we have traditionally heard while still maintaining a deep respect for the authority of scripture.
April 16, 2025
Book Review Rating: 9/10
This Book Is:
- Well-structured and easy to follow
- Able to be read without having read the other Lost World books
- A great introduction to Walton's methodology for Biblical interpretation
- A challenge to many traditional evangelical interpretations of Genesis
- A collaboration with his son J. Harvey Walton
This Book Is Not:
- Overly academic
- Only accessible to experts in Biblical interpretation or ancient languages
My Takeaways:
- Inerrancy: Inerrancy is an easy concept for me to support at a general level, but it is a very nuanced concept to apply to specific texts. I really like the distinction Walton makes between affirmations and references. Everything is a reference at one level. The words reference something in the reality of the author and audience. Some of the references are also affirmations. These affirmations are intended to communicate a truth claim. I like the definition of inerrancy that states we must affirm as true what the Bible affirms as true.
Walton's methodology provides some helpful guidelines to help think about what in the Bible is a refence and what is an affirmation. First, he points out the distinction between an affirmation at the discourse level compared to an affirmation at the detail level. There is always an affirmation at the discourse level, but there may not be affirmations at the detail level of a particular text.
Good questions to ask when approaching a text is "Why is this here?" and "What did this text change about the audience's thinking?". If the text departs from the default understanding of the culture, it is more likely to be an affirmation. If the text is the same as the default understanding of the culture, it is more likely to be a reference.
My Critique:
- Methodology: Walton addresses the common critique about his approach only being possible recently due to the archeological discoveries of many ancient near eastern tablets and scrolls. Why would God allow/create a situation where no one could accurately interpret Scripture for thousands of years between then and now?
Walton does a good job addressing the problems behind this type of question. He points out that various cultures throughout history asked different questions of the text and therefore had different methodologies for interpretation. They would never have considered the approach of trying to understand the original intent of the author because the question was not answerable to them.
Walton applies his methodology consistently and comes to many different conclusions than much of traditional evangelicalism. Many of the conclusions make a lot of sense, often more sense than the traditional view (at least to me in the cultural context). My question is whether his methodology is the best way to interpret Scripture and the best way to get at the truth.
First, is the intent of the author always the same as the intent of God? Could God intend to communicate to various audiences through various methodologies using the same text across different times and cultures?
Second, what can we learn from previous and alternative methodologies? Are we going to have too narrow of a view if we only look at interpretations through Walton's methodology?
Click here to read the full review at Faithful Intellect.
Thanks to the publisher and NetGalley for an advance copy of this book in exchange for an honest review.
This Book Is:
- Well-structured and easy to follow
- Able to be read without having read the other Lost World books
- A great introduction to Walton's methodology for Biblical interpretation
- A challenge to many traditional evangelical interpretations of Genesis
- A collaboration with his son J. Harvey Walton
This Book Is Not:
- Overly academic
- Only accessible to experts in Biblical interpretation or ancient languages
My Takeaways:
- Inerrancy: Inerrancy is an easy concept for me to support at a general level, but it is a very nuanced concept to apply to specific texts. I really like the distinction Walton makes between affirmations and references. Everything is a reference at one level. The words reference something in the reality of the author and audience. Some of the references are also affirmations. These affirmations are intended to communicate a truth claim. I like the definition of inerrancy that states we must affirm as true what the Bible affirms as true.
Walton's methodology provides some helpful guidelines to help think about what in the Bible is a refence and what is an affirmation. First, he points out the distinction between an affirmation at the discourse level compared to an affirmation at the detail level. There is always an affirmation at the discourse level, but there may not be affirmations at the detail level of a particular text.
Good questions to ask when approaching a text is "Why is this here?" and "What did this text change about the audience's thinking?". If the text departs from the default understanding of the culture, it is more likely to be an affirmation. If the text is the same as the default understanding of the culture, it is more likely to be a reference.
My Critique:
- Methodology: Walton addresses the common critique about his approach only being possible recently due to the archeological discoveries of many ancient near eastern tablets and scrolls. Why would God allow/create a situation where no one could accurately interpret Scripture for thousands of years between then and now?
Walton does a good job addressing the problems behind this type of question. He points out that various cultures throughout history asked different questions of the text and therefore had different methodologies for interpretation. They would never have considered the approach of trying to understand the original intent of the author because the question was not answerable to them.
Walton applies his methodology consistently and comes to many different conclusions than much of traditional evangelicalism. Many of the conclusions make a lot of sense, often more sense than the traditional view (at least to me in the cultural context). My question is whether his methodology is the best way to interpret Scripture and the best way to get at the truth.
First, is the intent of the author always the same as the intent of God? Could God intend to communicate to various audiences through various methodologies using the same text across different times and cultures?
Second, what can we learn from previous and alternative methodologies? Are we going to have too narrow of a view if we only look at interpretations through Walton's methodology?
Click here to read the full review at Faithful Intellect.
Thanks to the publisher and NetGalley for an advance copy of this book in exchange for an honest review.
October 26, 2025
3 stars (= good)
If you’ve read Walton’s previous Lost World books you’ll want to check out this update which explains how his thinking has changed in several important ways over the past 15 years. A fair amount of this is very helpful as he provides some improvements/modifications, but I doubt this book can be fully appreciated by those who haven’t already read his previous works.
I largely agree with Bobs review:
https://www.goodreads.com/review/show...
If you’ve read Walton’s previous Lost World books you’ll want to check out this update which explains how his thinking has changed in several important ways over the past 15 years. A fair amount of this is very helpful as he provides some improvements/modifications, but I doubt this book can be fully appreciated by those who haven’t already read his previous works.
I largely agree with Bobs review:
https://www.goodreads.com/review/show...
January 16, 2026
I was surprised to find out that the author of this book is a tenured professor at Wheaton College. But perhaps I shouldn't be. I was a recipient of an open letter early this year, concerned about the institutional drift at Wheaton. I have been well aware of the controversies regarding the culture war issues both this year and a few years back that have been highlighted in articles like: Why Scandal Matters and The Rise and Fall of Wheaton. I am quite certain that John Walton's views do not line up with Wheaton's Statement of Faith.
The concerns I have are probably not as big as many would think. I myself have taken a bit of heat for my views on Genesis. Like Walton, I agree that the focus of Genesis is more on God's power and the ordering of Creation. But he at points seems to say that Genesis 1 is not at all about the physical material of Creation but only the ordering of the "stuff" already there. I also agree that the six days of Creation is not intended to be understood as a literal series of 6-24 hour days. But his idea that it is a seven-day inauguration of the "Temple" and that the Garden of Eden was a "liminal space" between heaven and earth goes too far. Yes, the Genesis account must be understood in dialogue with other ANE creation accounts. But Walton puts too much emphasis on the possible similarities and not enough on what we factually know about specifically Jewish worldviews and beliefs.
This gets even worse in New Explorations than it was in the Lost World books. He takes a stronger stance that Adam and Eve are not our ancestors but rather only archetypes. Their taking the fruit is not a sin of disobedience but rather their misguided attempt to create order through their own means and power. The consequences, both in their exile and God's decrees is not a punishment but only a prophesy. Genesis 3:15 is not the protoevangelium but rather a comment about the constant conflict between order and chaos. John Walton's perspective here has literally removed both sin and redemption from the foundational story in the Bible. And I am left wondering how he can possibly still be allowed to teach at an evangelical school like Wheaton.
The concerns I have are probably not as big as many would think. I myself have taken a bit of heat for my views on Genesis. Like Walton, I agree that the focus of Genesis is more on God's power and the ordering of Creation. But he at points seems to say that Genesis 1 is not at all about the physical material of Creation but only the ordering of the "stuff" already there. I also agree that the six days of Creation is not intended to be understood as a literal series of 6-24 hour days. But his idea that it is a seven-day inauguration of the "Temple" and that the Garden of Eden was a "liminal space" between heaven and earth goes too far. Yes, the Genesis account must be understood in dialogue with other ANE creation accounts. But Walton puts too much emphasis on the possible similarities and not enough on what we factually know about specifically Jewish worldviews and beliefs.
This gets even worse in New Explorations than it was in the Lost World books. He takes a stronger stance that Adam and Eve are not our ancestors but rather only archetypes. Their taking the fruit is not a sin of disobedience but rather their misguided attempt to create order through their own means and power. The consequences, both in their exile and God's decrees is not a punishment but only a prophesy. Genesis 3:15 is not the protoevangelium but rather a comment about the constant conflict between order and chaos. John Walton's perspective here has literally removed both sin and redemption from the foundational story in the Bible. And I am left wondering how he can possibly still be allowed to teach at an evangelical school like Wheaton.
August 23, 2025
(3.5) I enjoyed this read. Most of the chapters were interesting. The Waltons spend time summarizing John Walton past works on certain Genesis related topics and then expanding on them. It is very much John Walton writing, with his son having excursions. I really liked the time spent on methodology and Genesis 2. How we read Genesis is immensely impacted by Walton's past work. This book reminds us of this truth while also displaying a humble curiosity of different interpretations.
May 26, 2025
The author, Dr. John H. Walton, taught Old Testament at Wheaton College for many years and has studied and written extensively on Genesis, the Ancient Near East, and biblical interpretation from the perspective of the biblical authors. His son, Dr. J. Harvey Walton, also has studied this subject matter and provides some contributions.
I had thought this book would be a revised edition of The Lost World of Genesis One, but it’s not. Instead, each chapter looks at major themes in Walton’s Lost World series and Genesis commentary and provides additional insight as well as some ways his views have grown and changed. He also answers common questions that he has been asked over the past 20 years while speaking and teaching on these ideas. This book is not a replacement for the other Lost World books, and readers will get the most out of the book if they are familiar with Walton's works.
Each chapter begins with a summary of the author’s previous work on the topic covered in the chapter. Next, when he now has different conclusions, he explains how and why his thinking has evolved. Each chapter also has an extensive section where he answers questions. Some of these questions would be useful in a book club or small group discussion of the book.
Chapter 1: Introduction: How We Got Here
“I do not mind that people disagree with me. We can each present our evidence as best we can and let people decide what they think is most convincing. I find that I struggle more when reviewers misrepresent me, speculate on my motives, draw conclusions about my thinking that are inaccurate, or simply fail to grasp the nuances that I am presenting. Sadly, some have persisted in repeating their points publicly even after I have confronted them with how inaccurately they understand my view (p23).”
“In the ancient world, people did not primarily think of God’s acts of creation of the cosmos in terms of making objects; they thought of it as bringing order. Order is understood as a stable and secure situation where everything is working the way it is supposed to work (p29).”
Chapter 2: Methodology
“The methodology used for interpretation in the Lost World books is founded on the premise of biblical authority (p31).”
“God’s communication accommodated Israel’s language and culture, not ours (p32).”
“God spoke in ways that accommodated the Israelite culture and in ways that had meaning to people then. The authority of the text could not be found in any purported hidden meanings because the authority of the text is limited to the literary intentions of the authors (p34).” “We cannot conclude that the Israelites departed from the ways that everyone else in their world thought if we have no biblical information to suggest it (p42).” “The distinction I suggest is that the Spirit does not give us the interpretation of the text – we need to use evidence to find that – but the Spirit helps us understand the larger spiritual implications of that message that the authors had, convicts us to embrace the truth that the authors give, and transform us through the power of that truth (p60).” “In the end, the acceptability of an interpretation cannot be based on whether we can find something in the history of Christian interpretation to (purported) validate it. It must be based on the evidence of the text (p67).”
Chapter 3: Genesis 1: Creation Account Focused on Function/Order Instead of Physical/Material Objects
“These examples from primary and secondary literature demonstrate that seeing creation as order bringing is the primary perspective represented in the ancient world and that modern scholarship has recognized it as much. I am not alone in reaching these conclusions (p88).” “When a board of trustees says, ‘Let’s make Carol our president of the company and put her in charge of all daily operations,’ there is no material origination. Rather, an identity is being made as well as a task (elements of order and function). In like manner, God is giving humanity an identity and commission (p100).” “In the end, the question is not what we mean by our terms but what Israelites meant by their terms (p111).”
Chapter 4: Genesis 1: Cosmic Temple and Rest
“‘Rest is a sign that the cosmos over which [the gods] rule is stable and peaceful.’ He states simply, ‘Rest is a symbol of divine rule.’ (p114).” “Instead of viewing the seven days as the time period over which all of the material universe was created, they may be viewed as the days of the inauguration of sacred space (p117).”
“God’s rest is therefore not in a bed but on his throne (pp127-128).”
Chapter 5: Genesis 2: The Garden and the Trees
“In the Garden of Eden, however, these trees find a different significance in that they represent the presence of God by symbolizing those aspects of order that are characteristic of deity (p134).” “The tree in Genesis that provides knowledge of what is good and bad therefore provides ‘awareness of which things are conductive to order and which things are not’ (p145).” “If we are going to maintain a commitment to author’s intentions and the biblical context, Eden should not be viewed in an idealistic way (p148).”
Chapter 6: Genesis 2: Adam and Eve
“… We have no reason to conclude that the humans created on day six in Genesis 1 were Adam and Eve. Genesis 1 is talking about the human race (a population, just like the birds, fish, and animals are populations) and does not specify that there are only two or what their names are (p150).” “The text has no interest in whether Adam and Eve are the first and only of their species or whether there are other people around. It is just not a question that the text is addressing (p151).” “Immortal people would have had no use for a tree of life, but mortal people would have their life sustained by it (p152).”
“As long as God is seen as the Creator (even if evolution proposes how his work of creation proceeds), then those who feel compelled by the scientific evidence supporting biological evolution can also adopt the affirmation of Scripture. Such a decision would not require the choice between science and Scripture that many propose (p153).”
“Ability to bring order could potentially be seen as an evolved trait, but Genesis makes the point that this is a commissioning from God (p158).” “When we consider attitudes in the ancient world, however, we find that nakedness and the absence of shame about it are not connected to sexuality; rather, this is consistently a motif descriptive of those who are primitive/uncivilized (pp163-164).”
Chapter 7: Genesis 3: The Fall
“The topic is complicated for many reasons, but among them is that neither the Old Testament nor the New Testament refers to Genesis 3 as recounting something called ‘the fall’ (p179).” “As I investigated the understanding of chaos creatures in the ancient world, I drew the conclusion drawn the serpent was not the embodiment or even the representation of either cosmic evil or moral evil but played a catalyst role, representing nonorder (p180).”
“Genesis 3 is not about the origin of the human condition but about the nature of the human condition (p184).”
“The term good refers to order, not perfection (p188).”
Chapter 8: Genesis 3: The Pronouncement
“There I observed that the term curse is not applied to humans but to the serpent and the ground (p203).” “Other main points that I made were that the word pain is better understood as anxiety, which makes more sense in that it is related to conception rather than childbearing, the latter chosen by most translations despite the indisputable fact that the Hebrew term refers to conception (p204).” “Nothing in the text of Genesis 2-3 could be used to defend a lesser position for women (p213).” “In Genesis, God does not withhold immortality, but its properties are made inaccessible with fearsome guardians as sentries (p215).”
Chapter 9: Genesis and Science
“Instead, the seven days reflected the seven-day inauguration of sacred space. If the Bible does not offer information on the age of the earth, then people are free to follow the science. Even young-earth creationists admit that the earth looks old; that is why they have to offer explanations for the ‘apparent age’ of the earth (pp217-218).” “I do not believe that the Bible requires material discontinuity, in which case it would not be incompatible with evolutionary models on that point (p218).” “The biblical text is more interested in human identity, and therefore it is not material discontinuity that must be established or maintained but a human particularity (p219).”
“‘God made us more than what he made us from’ (p219).”
“The point is that however God did it, he made us more than what we were made from (p220).” “I do not say all of this to promote an evolutionary model but to explain why such a model would not pose a problem (p220).” “The Bible is most concerned with agency, that is, God is the active agent in creation of everything at every level (p220).” “Science can neither assume nor detect the existence of some agent, nor can it prove that there was none (p221).” “Evolution does not and cannot claim no God is behind the process, speaking the world into existence through change over time (p222).”
“‘Evolutionary creation (EC) is the belief that God is the creator, and science gives an accurate (though not complete) description of how God’s creation has changed over time. Evolutionary creationists accept the scientific consensus when it comes to ideas like the Big Bang model of cosmology, the tectonic model of geology, and the evolutionary model of biology’ (p222).”
“If genealogies were not designed to work that way in the ancient world, and evidence suggests that is so, then we cannot use them in that way [to determine the age of the earth or dismiss evolution] (p225).” “They [science and religion] are answering different questions, but they are intertwined with each other in complex ways (p229).” “… My work in Genesis is not driven by an already-decided scientific view. … I gained insights into the text of Genesis that led me to believe that it was not making scientific claims regarding cosmic or human origins from a scientific standpoint (p229).”
“That I find the Bible and evolutionary theory to be compatible is premised on my interpretation of the biblical text, not on my assessment of the scientific credibility of evolutionary theory (p230).”
Chapter 10: Conclusion
“The purpose of this book, as the title indicates, has been to advance the conversation that began more than two decades ago (p233).” This chapter includes a summary of the following main ideas that were addressed in the book:
- Eden as Temple,
- Priestly Roles,
- The Individuality of Adam and Eve,
- Punishment in Genesis 3,
- Loss of Relationship, and
- Genesis 3:16.
“Their [Adam and Eve’s] role in the garden remains an archetypal one, and they have no significance in Genesis as individuals – they are all of us (p234).” “Though Adam and Eve fail to heed God’s warning against eating the fruit from the tree of knowledge of good and evil and suffer the consequences, it is only later that the New Testament authors that recast this for the context of sin and punishment (p235).” “Genesis 3:16 is addressing human community, itself an order structure, as a positive solution to humans not being alone. Both males and females will require order (through community) against anxiety (for the continuation of the community) (p236).” “Consequently, the principle of Scripture interpreting Scripture does not give us permission to allow New Testament voices and perspectives to dictate the exegetical conclusions of the Old Testament (p239).” “The patent approach of Jesus was precisely to challenge some of the traditions of those who would have been considered the most godly and educated of his time (p241).”
My conclusions:
This book is an excellent follow-up to Walton’s previous books and Genesis commentary. He adds additional insights beyond what is in the existing works. I appreciate that he has updated (and elucidated) some of his views based on his additional research and study. Because each chapter begins with a summary of previous writings, readers unfamiliar with Walton are able to catch up to the current conversation. However, I think the target audience of this book is those who are already familiar with at least some of Walton’s views. The Q&A parts of each chapter are also extremely valuable as he answers frequently asked questions and addresses the concerns raised by critics.
I thought the best part of the book was his discussion on science. He was very clear that his understanding of the biblical text was based on the text itself and not an attempt to accommodate modern science. He pointed out that scientific ideas need to be evaluated by experts in the scientific community, that there were valid reasons for the scientific consensus on topics like evolution, and any criticisms or objections must be from those who understand the science, not lay people or those who have theological objections. He also stated bluntly that he was not advocating for any particular scientific position. I really wish that more pastors would take this approach rather than the far more typical popular apologetics, which are so often poor or inaccurate “scientific” arguments. Walton’s depth of study and expertise on this subject matter elevate this book’s importance to the evangelical community to bring greater understanding and respect for the early chapters in Genesis. I highly recommend it!
I had thought this book would be a revised edition of The Lost World of Genesis One, but it’s not. Instead, each chapter looks at major themes in Walton’s Lost World series and Genesis commentary and provides additional insight as well as some ways his views have grown and changed. He also answers common questions that he has been asked over the past 20 years while speaking and teaching on these ideas. This book is not a replacement for the other Lost World books, and readers will get the most out of the book if they are familiar with Walton's works.
Each chapter begins with a summary of the author’s previous work on the topic covered in the chapter. Next, when he now has different conclusions, he explains how and why his thinking has evolved. Each chapter also has an extensive section where he answers questions. Some of these questions would be useful in a book club or small group discussion of the book.
Chapter 1: Introduction: How We Got Here
“I do not mind that people disagree with me. We can each present our evidence as best we can and let people decide what they think is most convincing. I find that I struggle more when reviewers misrepresent me, speculate on my motives, draw conclusions about my thinking that are inaccurate, or simply fail to grasp the nuances that I am presenting. Sadly, some have persisted in repeating their points publicly even after I have confronted them with how inaccurately they understand my view (p23).”
“In the ancient world, people did not primarily think of God’s acts of creation of the cosmos in terms of making objects; they thought of it as bringing order. Order is understood as a stable and secure situation where everything is working the way it is supposed to work (p29).”
Chapter 2: Methodology
“The methodology used for interpretation in the Lost World books is founded on the premise of biblical authority (p31).”
“God’s communication accommodated Israel’s language and culture, not ours (p32).”
“God spoke in ways that accommodated the Israelite culture and in ways that had meaning to people then. The authority of the text could not be found in any purported hidden meanings because the authority of the text is limited to the literary intentions of the authors (p34).” “We cannot conclude that the Israelites departed from the ways that everyone else in their world thought if we have no biblical information to suggest it (p42).” “The distinction I suggest is that the Spirit does not give us the interpretation of the text – we need to use evidence to find that – but the Spirit helps us understand the larger spiritual implications of that message that the authors had, convicts us to embrace the truth that the authors give, and transform us through the power of that truth (p60).” “In the end, the acceptability of an interpretation cannot be based on whether we can find something in the history of Christian interpretation to (purported) validate it. It must be based on the evidence of the text (p67).”
Chapter 3: Genesis 1: Creation Account Focused on Function/Order Instead of Physical/Material Objects
“These examples from primary and secondary literature demonstrate that seeing creation as order bringing is the primary perspective represented in the ancient world and that modern scholarship has recognized it as much. I am not alone in reaching these conclusions (p88).” “When a board of trustees says, ‘Let’s make Carol our president of the company and put her in charge of all daily operations,’ there is no material origination. Rather, an identity is being made as well as a task (elements of order and function). In like manner, God is giving humanity an identity and commission (p100).” “In the end, the question is not what we mean by our terms but what Israelites meant by their terms (p111).”
Chapter 4: Genesis 1: Cosmic Temple and Rest
“‘Rest is a sign that the cosmos over which [the gods] rule is stable and peaceful.’ He states simply, ‘Rest is a symbol of divine rule.’ (p114).” “Instead of viewing the seven days as the time period over which all of the material universe was created, they may be viewed as the days of the inauguration of sacred space (p117).”
“God’s rest is therefore not in a bed but on his throne (pp127-128).”
Chapter 5: Genesis 2: The Garden and the Trees
“In the Garden of Eden, however, these trees find a different significance in that they represent the presence of God by symbolizing those aspects of order that are characteristic of deity (p134).” “The tree in Genesis that provides knowledge of what is good and bad therefore provides ‘awareness of which things are conductive to order and which things are not’ (p145).” “If we are going to maintain a commitment to author’s intentions and the biblical context, Eden should not be viewed in an idealistic way (p148).”
Chapter 6: Genesis 2: Adam and Eve
“… We have no reason to conclude that the humans created on day six in Genesis 1 were Adam and Eve. Genesis 1 is talking about the human race (a population, just like the birds, fish, and animals are populations) and does not specify that there are only two or what their names are (p150).” “The text has no interest in whether Adam and Eve are the first and only of their species or whether there are other people around. It is just not a question that the text is addressing (p151).” “Immortal people would have had no use for a tree of life, but mortal people would have their life sustained by it (p152).”
“As long as God is seen as the Creator (even if evolution proposes how his work of creation proceeds), then those who feel compelled by the scientific evidence supporting biological evolution can also adopt the affirmation of Scripture. Such a decision would not require the choice between science and Scripture that many propose (p153).”
“Ability to bring order could potentially be seen as an evolved trait, but Genesis makes the point that this is a commissioning from God (p158).” “When we consider attitudes in the ancient world, however, we find that nakedness and the absence of shame about it are not connected to sexuality; rather, this is consistently a motif descriptive of those who are primitive/uncivilized (pp163-164).”
Chapter 7: Genesis 3: The Fall
“The topic is complicated for many reasons, but among them is that neither the Old Testament nor the New Testament refers to Genesis 3 as recounting something called ‘the fall’ (p179).” “As I investigated the understanding of chaos creatures in the ancient world, I drew the conclusion drawn the serpent was not the embodiment or even the representation of either cosmic evil or moral evil but played a catalyst role, representing nonorder (p180).”
“Genesis 3 is not about the origin of the human condition but about the nature of the human condition (p184).”
“The term good refers to order, not perfection (p188).”
Chapter 8: Genesis 3: The Pronouncement
“There I observed that the term curse is not applied to humans but to the serpent and the ground (p203).” “Other main points that I made were that the word pain is better understood as anxiety, which makes more sense in that it is related to conception rather than childbearing, the latter chosen by most translations despite the indisputable fact that the Hebrew term refers to conception (p204).” “Nothing in the text of Genesis 2-3 could be used to defend a lesser position for women (p213).” “In Genesis, God does not withhold immortality, but its properties are made inaccessible with fearsome guardians as sentries (p215).”
Chapter 9: Genesis and Science
“Instead, the seven days reflected the seven-day inauguration of sacred space. If the Bible does not offer information on the age of the earth, then people are free to follow the science. Even young-earth creationists admit that the earth looks old; that is why they have to offer explanations for the ‘apparent age’ of the earth (pp217-218).” “I do not believe that the Bible requires material discontinuity, in which case it would not be incompatible with evolutionary models on that point (p218).” “The biblical text is more interested in human identity, and therefore it is not material discontinuity that must be established or maintained but a human particularity (p219).”
“‘God made us more than what he made us from’ (p219).”
“The point is that however God did it, he made us more than what we were made from (p220).” “I do not say all of this to promote an evolutionary model but to explain why such a model would not pose a problem (p220).” “The Bible is most concerned with agency, that is, God is the active agent in creation of everything at every level (p220).” “Science can neither assume nor detect the existence of some agent, nor can it prove that there was none (p221).” “Evolution does not and cannot claim no God is behind the process, speaking the world into existence through change over time (p222).”
“‘Evolutionary creation (EC) is the belief that God is the creator, and science gives an accurate (though not complete) description of how God’s creation has changed over time. Evolutionary creationists accept the scientific consensus when it comes to ideas like the Big Bang model of cosmology, the tectonic model of geology, and the evolutionary model of biology’ (p222).”
“If genealogies were not designed to work that way in the ancient world, and evidence suggests that is so, then we cannot use them in that way [to determine the age of the earth or dismiss evolution] (p225).” “They [science and religion] are answering different questions, but they are intertwined with each other in complex ways (p229).” “… My work in Genesis is not driven by an already-decided scientific view. … I gained insights into the text of Genesis that led me to believe that it was not making scientific claims regarding cosmic or human origins from a scientific standpoint (p229).”
“That I find the Bible and evolutionary theory to be compatible is premised on my interpretation of the biblical text, not on my assessment of the scientific credibility of evolutionary theory (p230).”
Chapter 10: Conclusion
“The purpose of this book, as the title indicates, has been to advance the conversation that began more than two decades ago (p233).” This chapter includes a summary of the following main ideas that were addressed in the book:
- Eden as Temple,
- Priestly Roles,
- The Individuality of Adam and Eve,
- Punishment in Genesis 3,
- Loss of Relationship, and
- Genesis 3:16.
“Their [Adam and Eve’s] role in the garden remains an archetypal one, and they have no significance in Genesis as individuals – they are all of us (p234).” “Though Adam and Eve fail to heed God’s warning against eating the fruit from the tree of knowledge of good and evil and suffer the consequences, it is only later that the New Testament authors that recast this for the context of sin and punishment (p235).” “Genesis 3:16 is addressing human community, itself an order structure, as a positive solution to humans not being alone. Both males and females will require order (through community) against anxiety (for the continuation of the community) (p236).” “Consequently, the principle of Scripture interpreting Scripture does not give us permission to allow New Testament voices and perspectives to dictate the exegetical conclusions of the Old Testament (p239).” “The patent approach of Jesus was precisely to challenge some of the traditions of those who would have been considered the most godly and educated of his time (p241).”
My conclusions:
This book is an excellent follow-up to Walton’s previous books and Genesis commentary. He adds additional insights beyond what is in the existing works. I appreciate that he has updated (and elucidated) some of his views based on his additional research and study. Because each chapter begins with a summary of previous writings, readers unfamiliar with Walton are able to catch up to the current conversation. However, I think the target audience of this book is those who are already familiar with at least some of Walton’s views. The Q&A parts of each chapter are also extremely valuable as he answers frequently asked questions and addresses the concerns raised by critics.
I thought the best part of the book was his discussion on science. He was very clear that his understanding of the biblical text was based on the text itself and not an attempt to accommodate modern science. He pointed out that scientific ideas need to be evaluated by experts in the scientific community, that there were valid reasons for the scientific consensus on topics like evolution, and any criticisms or objections must be from those who understand the science, not lay people or those who have theological objections. He also stated bluntly that he was not advocating for any particular scientific position. I really wish that more pastors would take this approach rather than the far more typical popular apologetics, which are so often poor or inaccurate “scientific” arguments. Walton’s depth of study and expertise on this subject matter elevate this book’s importance to the evangelical community to bring greater understanding and respect for the early chapters in Genesis. I highly recommend it!
May 19, 2025
The Walton book (New Explorations in the Lost World of Genesis: Advances in the Origins Debate) is built on his earlier work on The Lost World of Genesis One. To a lesser extent, he also references other works in his lost world series. Walton wants to update the earlier work in response to more research since the publication of the previous books. For the most part, his earlier conclusions remain, but he does alter some of them. The good news is that each chapter summarizes the earlier work. If someone has not read that work, you can still read this book with profit since he offers a brief number of bullet points that indicates what he said before. The most important new research that he builds on in this book is his son’s dissertation, Knowing Good and Evil: Values and Presentation in Genesis 2-4 (University of St Andrews, 2023; a link allows the reader to download a pdf of the work). He refers to this work extensively and his own discussions with his son. Other research is discussed as well.
The work goes through each chapter of Genesis 1-3 (two chapters each) and a final chapter on Genesis and Science followed by a conclusion that summarizes the major points where he now has a different, or at least, a more nuanced understanding than presented in the earlier works. Based on many public presentations on each chapter and the discussion in them, he has a section, frequently asked questions.
A major difference is that instead of arguing that the intent of Genesis is to present the function of the creation, Walton now uses the term order. He found that many simply did not understand his language about function and were able to grasp his point more readily when he said that the creation stories are not about origins, but how God brought order to a world where chaos or disordered reigned. This point spreads through out the book so that many well-known beliefs about Genesis are reconfigured in light of this change in language. Many widely accepted interpretations are either discarded or greatly altered in light of this change in understanding of the purpose of these chapters. Walton’s work reminds us of the famous dictum, sacred cows make the best hamburger!
For example, based on his son’s research he argues that Genesis 1-11 responds to the ancient cosmology texts (not a new position) and attempts to respond by saying, these text offer answers to the chaos that humans experience. What Genesis does that is different is suggest many human responses, like agriculture or civilization or technology, are helpful, but inadequate remedies for chaos. Genesis says that recognizing God’s sovereignty over the world is the ultimate answer to chaos. He argues that this understanding makes Genesis similar in some ways to another book that says human action can help with disorder, but the fear of the Lord is the ultimate answer, namely of course, Proverbs.
Another fundamental aspect of the book is that Walton makes an important distinction between referencing something and affirming something. Walton suggests that later biblical material that speaks about, especially, Adam and Eve are referencing them, not affirming all kinds of things as follows. Adam and Eve are real people since later writers mention them by name. God made the world in six days so if science somehow conflicts with that, science is wrong. One could add many more. Walton says that people often reference things, but it is inappropriate to believe that means they affirm what later readers believe is then, in the text. An example is that someone might reference King Arthur and the Knights of the round table without meaning, I believe that all that is solid historical fact. As our Monty Python friends said so well, Moistened bints lying around in ponds of water distributing swords is no basis for a system of government.
This leads to lots of hamburger. For example, Walton says that Adam and Eve are archtype human beings. Adam means man and Eve means woman. Whether they were actual living persons is a whole other question. Or, the image of God is something that all humanity shares, not so much a statement about individuals. Or, here is a biggie, Genesis 3 is not about a fall per se, but about how humans bring disorder by attempting to bring about their own order without reference to God. Many cherished interpretations are either rejected or must be re-configured significantly in light of the function of the stories being order, not material creation.
A big part of Walton’s argument is rooted in the idea that the parallel material in ANE cosmology texts are about the same issue, order. As a result, this topic spans through the entire work.
A further result is in the chapter on science and Genesis many alleged points of contention just disappear. For example, the idea that Genesis and other genealogies in the OT teaches that the world is 6000 years old just goes away. The days of creation are about God bringing order, not creating the world out of nothing. Even if one believes the Scriptures teaches this, and Walton suggests that it does, Genesis 1 and 2 are about other things. A further result is that evolution, unless it denies that God exists, is not in conflict with the Bible since these accounts are about order, not how God acted to bring about the world that we know.
This review does not describe by any means all that is in this work. I have just noted some central concerns, how these spread through the entire book, and how they re-configure many widely held ideas about what Genesis 1-3 teach that may require some fresh consideration.
The work goes through each chapter of Genesis 1-3 (two chapters each) and a final chapter on Genesis and Science followed by a conclusion that summarizes the major points where he now has a different, or at least, a more nuanced understanding than presented in the earlier works. Based on many public presentations on each chapter and the discussion in them, he has a section, frequently asked questions.
A major difference is that instead of arguing that the intent of Genesis is to present the function of the creation, Walton now uses the term order. He found that many simply did not understand his language about function and were able to grasp his point more readily when he said that the creation stories are not about origins, but how God brought order to a world where chaos or disordered reigned. This point spreads through out the book so that many well-known beliefs about Genesis are reconfigured in light of this change in language. Many widely accepted interpretations are either discarded or greatly altered in light of this change in understanding of the purpose of these chapters. Walton’s work reminds us of the famous dictum, sacred cows make the best hamburger!
For example, based on his son’s research he argues that Genesis 1-11 responds to the ancient cosmology texts (not a new position) and attempts to respond by saying, these text offer answers to the chaos that humans experience. What Genesis does that is different is suggest many human responses, like agriculture or civilization or technology, are helpful, but inadequate remedies for chaos. Genesis says that recognizing God’s sovereignty over the world is the ultimate answer to chaos. He argues that this understanding makes Genesis similar in some ways to another book that says human action can help with disorder, but the fear of the Lord is the ultimate answer, namely of course, Proverbs.
Another fundamental aspect of the book is that Walton makes an important distinction between referencing something and affirming something. Walton suggests that later biblical material that speaks about, especially, Adam and Eve are referencing them, not affirming all kinds of things as follows. Adam and Eve are real people since later writers mention them by name. God made the world in six days so if science somehow conflicts with that, science is wrong. One could add many more. Walton says that people often reference things, but it is inappropriate to believe that means they affirm what later readers believe is then, in the text. An example is that someone might reference King Arthur and the Knights of the round table without meaning, I believe that all that is solid historical fact. As our Monty Python friends said so well, Moistened bints lying around in ponds of water distributing swords is no basis for a system of government.
This leads to lots of hamburger. For example, Walton says that Adam and Eve are archtype human beings. Adam means man and Eve means woman. Whether they were actual living persons is a whole other question. Or, the image of God is something that all humanity shares, not so much a statement about individuals. Or, here is a biggie, Genesis 3 is not about a fall per se, but about how humans bring disorder by attempting to bring about their own order without reference to God. Many cherished interpretations are either rejected or must be re-configured significantly in light of the function of the stories being order, not material creation.
A big part of Walton’s argument is rooted in the idea that the parallel material in ANE cosmology texts are about the same issue, order. As a result, this topic spans through the entire work.
A further result is in the chapter on science and Genesis many alleged points of contention just disappear. For example, the idea that Genesis and other genealogies in the OT teaches that the world is 6000 years old just goes away. The days of creation are about God bringing order, not creating the world out of nothing. Even if one believes the Scriptures teaches this, and Walton suggests that it does, Genesis 1 and 2 are about other things. A further result is that evolution, unless it denies that God exists, is not in conflict with the Bible since these accounts are about order, not how God acted to bring about the world that we know.
This review does not describe by any means all that is in this work. I have just noted some central concerns, how these spread through the entire book, and how they re-configure many widely held ideas about what Genesis 1-3 teach that may require some fresh consideration.
September 7, 2025
Summary: Reviews his work, adds new insights and clarifications, and answers frequently asked questions.
Fifteen years ago, John H. Walton made a significant contribution to discussions of the early chapters of Genesis and the origins debate. In The Lost World of Genesis One and succeeding works he contended that God accommodates Israel’s language and culture and that the Bible was written for ancient Israel. To understand its meaning for us, we must understand its meaning for them. While he was hardly the first to make such an assertion, he offered a clarity for thoughtful readers through books organized around clear theses that he carefully elaborated.
As a result of the notice he received, he had many opportunities to engage questions, both from those who would challenge his views and from those seeking elaboration of them. In addition, he continued to study ancient near east culture, refining his understanding of the thought and cultural world of ancient Israel. In recent years, that research has been aided by his son, J. Harvey Walton, a contributor to this work.
In this work, the Waltons revisit the previous “Lost World” books in light of both recent scholarship and public engagement. This is reflected in the organization of each of the chapters. Firstly, they summarize previous material. Secondly, they elaborate new explorations since the earlier works, offering new insights and clarifications. Finally, the Waltons answer frequently asked questions.
The book opens with a lengthy discussion of methodology, focusing around his idea of “cultural rivers.” He answers questions about why ancient near east culture is so important and the assumption that Israelites thought in similar ways to their neighbors. He explores questions about cosmology and the historicity of the early chapters of Genesis.
Succeeding chapters follow the same organization, discussing:
Genesis 1: What kind of creation account (functional ontology)
Genesis 1: The seventh day and its significance (temple and rest)
Genesis 2: The garden and the trees (sacred space and priestly roles)
Genesis 2: Adam and Eve (archetypes, dust and rib)
Genesis 3: The serpent and fall
Genesis 3: The pronouncement and aftermath
Genesis and Science
Perhaps the most significant change in Walton’s thinking is his shift from the idea of functional ontology to creation as God bringing order. He traces this idea through ancient near east literature and how this ordering is effective in the six days of creation. He contrasts this to material accounts with the difference between building a house and making a home.
This idea of order frames his thinking in successive chapters. The seventh day rest reflects the completion of ordering, God’s sovereignty over chaos. Instead of seeing the garden as a sacred space where God dwells in a human realm, he shifts to seeing the garden as a divine realm ordered by God in which humans dwell as wardens, allowing Walton to see Adam and Eve as archetypes of us all. The Fall then is about seeking wisdom apart from God for their ordering task in the world. It is not a story of how sin came into the world but how humans seek order apart from God. The curse, thus, is the consequence or removing themselves from God’s ordered realm.
I’ve summarized a much lengthier discussion over a number of chapters. But most noteworthy through it all is the shift to the idea of order, which reflects the scholarship of J. Harvey Walton. Particularly, one sees this reflected in the excurses he contributes, which elaborate these ideas. My question as I wrestled with this is whether this represented a refinement or a scholarly rabbit trail. Some of the shifts from orthodox theology in terms of understanding of the Fall are the most noteworthy. While I have doubts about the direction the Waltons are moving, I also appreciate the scholarly engagement, the willingness to change one’s mind in the light of evidence, and the irenic spirit of this book.
____________________
Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.
Fifteen years ago, John H. Walton made a significant contribution to discussions of the early chapters of Genesis and the origins debate. In The Lost World of Genesis One and succeeding works he contended that God accommodates Israel’s language and culture and that the Bible was written for ancient Israel. To understand its meaning for us, we must understand its meaning for them. While he was hardly the first to make such an assertion, he offered a clarity for thoughtful readers through books organized around clear theses that he carefully elaborated.
As a result of the notice he received, he had many opportunities to engage questions, both from those who would challenge his views and from those seeking elaboration of them. In addition, he continued to study ancient near east culture, refining his understanding of the thought and cultural world of ancient Israel. In recent years, that research has been aided by his son, J. Harvey Walton, a contributor to this work.
In this work, the Waltons revisit the previous “Lost World” books in light of both recent scholarship and public engagement. This is reflected in the organization of each of the chapters. Firstly, they summarize previous material. Secondly, they elaborate new explorations since the earlier works, offering new insights and clarifications. Finally, the Waltons answer frequently asked questions.
The book opens with a lengthy discussion of methodology, focusing around his idea of “cultural rivers.” He answers questions about why ancient near east culture is so important and the assumption that Israelites thought in similar ways to their neighbors. He explores questions about cosmology and the historicity of the early chapters of Genesis.
Succeeding chapters follow the same organization, discussing:
Genesis 1: What kind of creation account (functional ontology)
Genesis 1: The seventh day and its significance (temple and rest)
Genesis 2: The garden and the trees (sacred space and priestly roles)
Genesis 2: Adam and Eve (archetypes, dust and rib)
Genesis 3: The serpent and fall
Genesis 3: The pronouncement and aftermath
Genesis and Science
Perhaps the most significant change in Walton’s thinking is his shift from the idea of functional ontology to creation as God bringing order. He traces this idea through ancient near east literature and how this ordering is effective in the six days of creation. He contrasts this to material accounts with the difference between building a house and making a home.
This idea of order frames his thinking in successive chapters. The seventh day rest reflects the completion of ordering, God’s sovereignty over chaos. Instead of seeing the garden as a sacred space where God dwells in a human realm, he shifts to seeing the garden as a divine realm ordered by God in which humans dwell as wardens, allowing Walton to see Adam and Eve as archetypes of us all. The Fall then is about seeking wisdom apart from God for their ordering task in the world. It is not a story of how sin came into the world but how humans seek order apart from God. The curse, thus, is the consequence or removing themselves from God’s ordered realm.
I’ve summarized a much lengthier discussion over a number of chapters. But most noteworthy through it all is the shift to the idea of order, which reflects the scholarship of J. Harvey Walton. Particularly, one sees this reflected in the excurses he contributes, which elaborate these ideas. My question as I wrestled with this is whether this represented a refinement or a scholarly rabbit trail. Some of the shifts from orthodox theology in terms of understanding of the Fall are the most noteworthy. While I have doubts about the direction the Waltons are moving, I also appreciate the scholarly engagement, the willingness to change one’s mind in the light of evidence, and the irenic spirit of this book.
____________________
Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.
June 7, 2025
New Explorations in the Lost World of Genesis: Advances in the Origins Debate by John H. Walton is a scholarly yet accessible text. He immediately addresses his detractors when he writes, “Hostility is best met with graciousness, which is not always easy. I’ve tried to find ways to express that I’m still learning and growing and that there is still much that continuing scholarship can bring to widen and broaden our understanding of the Genesis account.” He further explains, “My job Is to be a faithful interpreter and to put information on the table that others may not have so that they can make more informed decisions.” I was hooked at this point. I appreciated his acknowledgement that he is still learning and still able to change his mind.
My only critique is that I would have better understood his arguments had I read his other texts. He does a nice job of summarizing the previous texts prior to making new arguments or deepening old arguments, but I felt that I was missing significant elements due to my lack of knowledge of the other texts.
I enjoyed the narration byJamie Renell as he brought Walton’s words to life in a clear manner.
The culture and language of the [Old Testament] must be considered in order to truly understand its meaning because “scripture…has been written for us but not to us,” according to Walton. He further asserts that as Christians, “Our common ground in the authority of scripture unites us.”
As a Biblical scholar, he helps the reader comprehend the context in which the authors of scripture wrote - considering their culture, language, audience, and more - “often so different than our modern culture which can lead to gross misinterpretations of the Word. He considers part of a reader’s “due diligence” is to understand different authors’ “cultural rivers” so we may better understand their writing.
I was most intrigued by Walton’s ideas of creation through the lens of order and function - and “order bringing” versus chaos.
Understanding the language, idioms, and culture of the time, he refines a number of words. When considering Adam and Eve’s punishment from God, it is anxiety over conception rather than pain at childbirth. Additionally, “sweat is typically related to anguish or anxiety, not to hard labor.” Therefore, humans “will face challenges in the most basic aspects of life” with “reproduction…and food, still made available but accompanied by great anxiety.” These assertions would have been easier for me to digest had I read his text on Adam and Eve as I felt as though I only understood part of the picture.
With regard to religion and science, he argues that “religion and science are mutually informing” and explains this relationship with an analogy to two distinct types of U.S. maps that offer different information of the same geographic place. They are both correct because they “answer different questions” yet are “intertwined in complex ways.”
Overall, I thoroughly enjoyed having many of my long held beliefs challenged based on my understanding of Scripture, and I will continue to think about his ideas for a long time.
Thank you to IVP Audiobooks and NetGalley for providing an advanced review copy of the audio version of this title for an honest review.
My only critique is that I would have better understood his arguments had I read his other texts. He does a nice job of summarizing the previous texts prior to making new arguments or deepening old arguments, but I felt that I was missing significant elements due to my lack of knowledge of the other texts.
I enjoyed the narration byJamie Renell as he brought Walton’s words to life in a clear manner.
The culture and language of the [Old Testament] must be considered in order to truly understand its meaning because “scripture…has been written for us but not to us,” according to Walton. He further asserts that as Christians, “Our common ground in the authority of scripture unites us.”
As a Biblical scholar, he helps the reader comprehend the context in which the authors of scripture wrote - considering their culture, language, audience, and more - “often so different than our modern culture which can lead to gross misinterpretations of the Word. He considers part of a reader’s “due diligence” is to understand different authors’ “cultural rivers” so we may better understand their writing.
I was most intrigued by Walton’s ideas of creation through the lens of order and function - and “order bringing” versus chaos.
Understanding the language, idioms, and culture of the time, he refines a number of words. When considering Adam and Eve’s punishment from God, it is anxiety over conception rather than pain at childbirth. Additionally, “sweat is typically related to anguish or anxiety, not to hard labor.” Therefore, humans “will face challenges in the most basic aspects of life” with “reproduction…and food, still made available but accompanied by great anxiety.” These assertions would have been easier for me to digest had I read his text on Adam and Eve as I felt as though I only understood part of the picture.
With regard to religion and science, he argues that “religion and science are mutually informing” and explains this relationship with an analogy to two distinct types of U.S. maps that offer different information of the same geographic place. They are both correct because they “answer different questions” yet are “intertwined in complex ways.”
Overall, I thoroughly enjoyed having many of my long held beliefs challenged based on my understanding of Scripture, and I will continue to think about his ideas for a long time.
Thank you to IVP Audiobooks and NetGalley for providing an advanced review copy of the audio version of this title for an honest review.
May 24, 2025
This is the 8th book in author John H. Walton’s The Lost World of Genesis series. This series is a look at Genesis through the eyes of the ancient Near Eastern world. I would like to read his book on Adam and Eve. Walton shares his background; he was raised as non-denominational which is a traditional church.
Walton suggests we ask the correct questions when researching Genesis: Why is this here? What did this text change about the audience’s thinking? Walton’s thesis is to study the book through the culture and the people of the Near East. We should be aware that we cannot fully understand without knowing the context of the culture.
This book is easy to understand even by laymen. Walton summarizes his earlier work in each chapter. In this book he focuses on chapters 1-3. I found his book interesting. He discusses the first three chapters is not to discuss the origins. The creation story is more about God brining order to the world. He also discusses Adam and Eve as Adam means man and Eve means woman. Scripture says that man was created in God’s image is this a statement about humanity or individuals? There is also discussion on the fall of could this be how humans bring and cause disorder by wanting things their way rather than God’s way. Creation is God bringing order, not creating the world out of nothing. Evolution is not in contradiction with scripture unless it denies God exists.
I have only covered the surface there is so much more to this book.
Thank you NetGalley for the ARC.
Walton suggests we ask the correct questions when researching Genesis: Why is this here? What did this text change about the audience’s thinking? Walton’s thesis is to study the book through the culture and the people of the Near East. We should be aware that we cannot fully understand without knowing the context of the culture.
This book is easy to understand even by laymen. Walton summarizes his earlier work in each chapter. In this book he focuses on chapters 1-3. I found his book interesting. He discusses the first three chapters is not to discuss the origins. The creation story is more about God brining order to the world. He also discusses Adam and Eve as Adam means man and Eve means woman. Scripture says that man was created in God’s image is this a statement about humanity or individuals? There is also discussion on the fall of could this be how humans bring and cause disorder by wanting things their way rather than God’s way. Creation is God bringing order, not creating the world out of nothing. Evolution is not in contradiction with scripture unless it denies God exists.
I have only covered the surface there is so much more to this book.
Thank you NetGalley for the ARC.
May 7, 2025
New Explorations in the Lost World of Genesis: Advances in the Origins Debate
I enjoyed this book.
I found it a great way to consume the texts of Genesis, with mindset of the times the Bible was written, and not trying to confuse it by adding in modern debates and arguments from today, but instead examining the book itself.
This being said, I found the book fairly scientific and deeply researched. Although this would appeal to many readers, for me it was just a little too unapproachable / academic. But I still got lots of great ideas and insight from reading it.
I would recommend this book if you are looking for a book to learn more about Genesis, and also about Walton's unique way of doling out theology.
3.4/5
I enjoyed this book.
I found it a great way to consume the texts of Genesis, with mindset of the times the Bible was written, and not trying to confuse it by adding in modern debates and arguments from today, but instead examining the book itself.
This being said, I found the book fairly scientific and deeply researched. Although this would appeal to many readers, for me it was just a little too unapproachable / academic. But I still got lots of great ideas and insight from reading it.
I would recommend this book if you are looking for a book to learn more about Genesis, and also about Walton's unique way of doling out theology.
3.4/5
December 13, 2024
"New Explorations in the Lost World of Genesis" is an important literary work both on a scholarly and personal level for anyone who has ever read Genesis or the Bible. John Walton's plethora of Biblical knowledge and understanding of ancient culture is awe-inspiring, thought-provoking, and completely intriguing. His writing helped me, as a layperson, to navigate the complexities of Old Testament biblical ideologies and put them in perspective for a modern setting. The work is well-sourced and skillfully composed.
Many thanks to the publisher and NetGalley for the opportunity to read this ARC.
Many thanks to the publisher and NetGalley for the opportunity to read this ARC.
August 14, 2025
I was excited to see that this book existed—The Lost World of Genesis One is such a mind-blowing (and good) way to read Genesis 1 that I’ve read all the other Lost World books, hoping for such a great paradigm shift or insight again. Sadly, I’m yet to find it for anything else. Walton’s (Waltons’) scholarship is good, but I can’t agree with many of his/their major points for anything after Genesis chapter one. I tried to give his view of Genesis Three (that’s it’s not about sin) a fair shake, but I just can’t buy it (I'll accept that it's more about "order" vs "disorder" and I already believe that there's a "neutral" state, too, but the idea that it's not about an initial/prototypical disordering/destruction of God's order is a no from me).
May 1, 2025
"New Explorations in the Lost World of Genesis" is a great book that looks at the first three chapters of Genesis. Even though I haven't read any of the author's other books, I really liked this one. The author gives a lot of good insights and answers many questions about Genesis in a simple and clear way. He uses plenty of scripture to back up his thoughts and points, and also includes other historical data.
I received an ARC in exchange for an honest review.
I received an ARC in exchange for an honest review.
May 6, 2025
I'm a big fan of the whole "lost world" series, and have read every one so far. This one had a lot of really intriguing ideas, but I wish it went deeper on a few, rather than the scattershot approach of posing a bunch of responses to various questions and proposals. I do appreciate Walton's humble attitude in acknowledging his changing viewpoints, though.
Full video review here: https://youtu.be/9VSkGzLG1zs
Full video review here: https://youtu.be/9VSkGzLG1zs
June 27, 2025
Not having read the earlier book and listening to this on audio made this a difficult read. I liked the insights though. So I think I’m going to start from the beginning and go through these. Then I will come back to this one.
August 17, 2025
Walton makes some clarifications on how his thinking has developed, especially in the wake of the criticisms he's received since the first book. Good and important but much extra meat from the first book.
May 10, 2025
Read his original lost world books first
July 25, 2025
A brilliant update of his previous Lost World books. There is lots to think on and over and to help immerse yourself in what Genesis is actually saying.
August 5, 2025
always insightful and challenging
Walton again challenges to read and re-read God’s Word and let it speak, while challenging our assumptions and our preconceptions.
Walton again challenges to read and re-read God’s Word and let it speak, while challenging our assumptions and our preconceptions.
Displaying 1 - 20 of 20 reviews